GOD, OUR SUPPLY
W. John Murray
The Astor
Lectures
Divine Science Publishing Assoc.
New York, 1917, 8th ed.
“My God shall supply all
your needs according
to his riches in glory by Christ
Jesus.”
---Philippians 4:19.
[299]
“The Lord shall open unto thee his
good treasures, the heaven to give the
rain unto thy land in his season, and to
bless all the work of thine hand: and
thou shalt lend unto many nations, and
thou shalt not borrow.
“Yea,
the Almighty shall be thy defense, and
thou shalt have plenty of silver.
“The
Lord is my shepherd; I shall not
want.
“The
young lions do lack, and suffer hunger;
but they that seek the Lord shall not
want any good thing.
“Trust
in the Lord, and do good; so shalt thou
dwell in the land, and verily thou shalt
be fed.
“Yea,
the Lord shall give that which is good;
and our land shall yield her
increase.
“Thou
openest thine hand, and satisfiest the
desire of every living thing.
“Riches and honor are with me; yea,
durable riches and righteousness.
“That
I may cause those that love me to inherit
substance; and I will fill their
treasures.
“There
is that maketh himself rich, yet hath
[300] nothing: there is that maketh
himself poor, yet hath great riches.
“Wealth gotten by vanity shall be
diminished: but he that gathereth by
labor shall increase.
“By
humility and the fear of the Lord are
riches, and honor, and life.”
The close
connection between righteousness and
riches has received little emphasis from
the time of Jesus down to the present
day. All too frequently we have been
treated to sermons adopting the belief
that righteousness and riches are rarely
found together. The poor man takes some
consolation from the belief that piety
and poverty are often found in very close
company; so common has this experience
become, that we have come to associate
poverty with piety. There are those in
the world who believe that it is
impossible for a man who is righteous to
become rich. They tell us a righteous man
seldom acquires anything. And yet we have
abundant testimony from both the Old and
New Testaments to prove that the
association between righteousness and
riches is so close that where we find a
lack of riches, or a lack of prosperity,
or a lack of comfort, we should seek the
cause.
Only
yesterday men believed that God was the
cause of poverty. There are those
champions of other men’s poverties,
who would have us believe that it is the
sharp spur of necessity which drives men
to do the great things in life; when they
become successful and prosperous,
incentive [301] departs and art goes by
the board. These men take a few isolated
cases. They pick out some of the great
artists in the world, and tell us what
they accomplished in the days of their
poverty, and how little they accomplished
when they became prosperous. This may be
true in certain individual cases, but art
has been perpetuated largely by the men
who have been successful, not by the men
who have been failures. Art, music,
literature, and science have all been
perpetuated by men who have refused to be
carried away on the waves of prosperity.
For one artist you may cite who has given
up his art and lost his incentive because
he has become suddenly successful and
prosperous, you can cite an Edison, a
Ruskin and a host of others, who,
notwithstanding the fact that they have
succeeded in life and become prosperous,
or are prosperous, have continued their
arts and sciences with the same
indefatigable zeal they would have given
had they been the poorest men in the
world.
It is not
always prosperity that destroys
incentive. Poverty has destroyed a great
deal more. The lash of poverty has
destroyed courage and hope and ambition
and desire; if we could count the cases
where budding genius has been nipped by
the effects of prosperity or the frost of
poverty, the latter would so far exceed
the few exceptional instances of
prosperous men who have given up their
arts and sciences because of their
prosperity, that there would be no
comparison. It is ridiculous to assert
that prosperity, as such, has an [302]
injurious effect upon art, or literature,
or music.
I know of no
more blighting thing in the world than
poverty, notwithstanding our early
teaching that it is a virtue, and,
although some have assumed it as such,
nevertheless there is a phase, and a side
of it, that is not tolerable.
That is not
poverty which permits a man to leave the
world and seek a cloister or a monastery
where his wants, such as they are, are
anticipated; where the cares and
responsibilities of commercial life never
touch him! That is prosperity of a kind.
Wherever a man’s wants and needs
are anticipated and he knows that
tomorrow morning his is sure to get his
breakfast, provided his is living, and
that tomorrow night he is sure to have
his bed, provided he still lives, there
is no poverty. There is poverty
where a man is clashing with the hard
things of the world and, regardless of
his efforts to make good honestly and
legitimately, is nevertheless not always
sure that he is not going to suffer want
and lack. So it is in Divine Science: we
are striving to rise above poverty, even
as we are striving to rise above
pain.
I know there
are those who feel that religion should
never be used for purely mercenary
purposes. But that which actuates an
individual to rise above want or disease
is not a mercenary purpose. It is his
divine right. If you follow closely the
reading from the Old and New Testaments,
you will see that there are innumerable
promises of wealth and abundance and
riches, to [303] the righteous man, to
the godly man. “No good thing will
he withhold from them that walk
uprightly,” says the Old
Testament.
What is the
matter with us that the suggestion and
the claim and belief in lack so
frequently knock at our doors? It is
largely a question of belief with most of
us. Many of us were born in poverty. Many
of us were raised on the saving habit.
The word economy has been dinned
into our ears from our earliest
childhood. No matter how much money you
acquire, economy is a sure harbinger of a
certain kind of poverty, because it
breeds a spirit of limitation. It breeds
the thought of contraction.
“There
is that maketh himself rich, yet hath
nothing.” There is that one who
acquireth great wealth so far as money is
concerned, and yet is poor in spirit.
Such an one has not time to enjoy it,
does not know how to spend it.
“There is that maketh himself poor,
yet hath great riches.” The man who
knows how to keep his cash in circulation
rationally, is going to get more out of
life than the man who endeavors only to
hoard and to save and to accumulate. Such
a man has learned the sacred art of
distribution, but we can never learn it
until we realize that as children of God
we are exempt from poverty, even as we
are exempt from pain.
One of the
lessons we are learning is that we have a
right to be free from this distressing
disease--that we have a right to be free
from poverty, because it is a disease. It
is the mother of [304] those hellish
twins, sin and sickness. How often men
have been tempted to barter their honor,
and women tempted to barter their virtue
to escape it? Instinctively we rebel
against poverty. And when we read the
Bible carefully we find that poverty is
the immediate consequence of wrong
thinking, unrighteousness. We find that
it is not a divine visitation, and we
also find that there is a way out of it.
Divine Science is leading us into this
great way.
When Jesus
said, “Ye shall know the truth and
the truth shall make you free,” I
think he also included poverty as one of
the things from which freedom was needed,
because he must have known the dire
consequences of poverty. He was just as
keen a sociologist as our sociologists of
today; the more they penetrate beneath
the surface of social conditions, the
more convinced they become that
drunkenness and harlotry and theft and
greed are all more or less trifles to
this, the great mother of all evils.
There was a
day when we declared that poverty was the
direct consequence of drunkenness. Jane
Addams declares the very opposite is the
truth--and surely no one can speak with
more authority than Jane Addams; she
declares that drunkenness is all too
frequently the effect of poverty. Those
of you who have ever tested its bitter
grip know what temptation it has brought
with it. How easy it is for man, at least
for a short time, to lose the sense of
lack through imbibing liquor! How easy it
is for a woman [305] to lose for a time
the sense of lack, through the taking of
morphine!
Oh, if we
could look into the souls of men, of the
people who are victims of these habits, I
am sure we would find that poverty has
driven the majority of them to this
degradation. No man today turns to
whiskey or morphine from sheer love or
inclination. The taste is cultivated as
time goes on, for in most cases anxiety
or great sorrow has driven them to it;
all too frequently. Jane Addams tells us,
it is poverty.
It is one of
the greatest enemies of man. We are told
expressly that we must fight these
enemies, the enemies of true peace, of
true purity, of true perfection, of true
love and all happiness. We are told one
of the great causes of poverty is
ignorance. We are told that, wherever
communities are lifted out of their
ignorance through enlightenment, through
educational advantages, their poverty
begins to decrease. Sociologists, who
have watched the upward trend through
these advantages, give us this as their
firm conviction.
Those of you
who employ men, place a premium on
enlightenment. Ignorance commands a very
low wage. I know that today you can get a
great deal of muscle for very little
money. But when you come to buy mind, it
is a different question. Men of mind
place their own value upon their own
minds. Men of muscle have other
men’s valuation placed upon their
muscle, and so, after all, there is the
question of mind [306] versus muscles. It
is a question of intellect. It is a
question of soul. It is a question of the
spiritual nature of man, and the
cultivation of all these qualities of
soul, mind and spirit are the necessary
means by which the individual and the
community are to rise above its condign
misery and persistent poverty. Other
escape there is none. Therefore I can
readily understand why Jesus said,
“Ye shall know the truth, and the
truth shall make you free.”
He included
poverty in this freedom, for until we are
free from poverty there is very little
chance for us to live. There is no
freedom. A life harassed with the cares
of this world and distressed by the
limitations of the unknown is impossible.
Naturally we become irritable, impatient,
hard to live with. Who can blame us?
When a
man--or a woman--is struggling to take
care of those dependent upon their
effort, whether children, or parents, or
brothers or sisters, or himself, he knows
how extremely difficult poverty is. There
is no quality in it to sweeten the
nature, to give the individual time to
think about the great things of God. I
defy any man, whose time is so filled
with work that his mind is absorbed with
it and the thought of limitation or lack,
who has no time to dwell upon the Spirit,
to be as spiritual as he would be if his
mind were taken away from these
distressing conditions!
There are
many men in the world who would gladly
become monks, if by taking orders and
[307] going into an institution, they
could be freed from these
responsibilities. But we never overcome
an error by running away from it. An
error that is not fairly met and
conquered by the Truth, will live to
torment us later. So it is that we are
combating lack and limitation in our
personal lives and in our business,--and
that by divine authority.
We are
taking refuge in the Bible, in the
teaching of Jesus. I know it is generally
said that Jesus recommended poverty, and
when the rich young man came to him and
asked what he should do in order to enter
into eternal life, Jesus said “Go
and sell that thou hast, and give to the
poor, and thou shalt have treasure in
heaven: and come follow me.” It
would seem indeed as if Jesus were
recommending poverty. But that was only
poverty for one man, because, if he sold
all he possessed and gave to the poor,
then the poor would not be poor. They
would become comfortable and
comparatively prosperous. He did not give
the same advice to Nicodemus. He did not
give the same advice to the wife of the
Roman who was fabulously wealthy, and
who, tradition tells us, provided him
with his wonderful seamless robes. We
hear nothing of his giving this advice to
other people, but just to this young man.
And yet we take this isolated instance
from the New Testament to recommend
poverty as a necessity on the part of
those who would follow the Christ. Let us
examine the case and see.
[308] This
young man came to Jesus with great
profession. He wanted to live the life,
and asked, “What good thing shall I
do that I may have eternal life?”
The rich young man only wanted another
treasure. He wanted in addition to all
his wealth, peace of mind and the
spiritual life. They can only come
through a certain amount of
self-sacrifice. He wanted everything, as
was evidenced by the fact that when Jesus
said to him,”Observe the
commandments, Honor thy father and
mother, Bear not false witness, Love God
and love your fellow men,” the
young man protested his great morality.
He said, “All these have I observed
from my youth.” He was extremely
moral. Then Jesus said, “One thing
thou lackest: go thy way, sell whatsoever
thou hast, and give to the poor, and thou
shalt have treasure in heaven: and come,
take up the cross, and follow
me.”
Jesus knew
that he loved money for the sake of it
and not for the good he could do with it.
Jesus was clairvoyant and he read the
minds of men. He saw that this young man
was an accumulator, an acquirer,
gathering together and heaping up wealth
with only one object in the world: to
have it. And Jesus knew that nothing
could be done for the man until he
wrenched him away from his love of money
as such.
There is no
sin in having a great deal of money if we
use it wisely; there is sin in not having
any at all. If we have been associating
virtue with poverty and poverty with
vice, we must stop [309] it, because it
has no Scriptural reason. On the contrary
every text I have quoted is an indication
of the fact that righteousness and riches
go hand in hand. If we are not
comfortable and prosperous, then in some
mysterious way we are not righteous.
Righteousness means right thinking. If we
are not righteous it does not mean that
we are not moral. Many a moral man is not
a righteous man, but every righteous man
is a moral man. Hence it is that we see
so-called very pious men who are very
poor. True; but there are riches that
come through right thinking. There are
many who do not realize that “all
the Father has is theirs.” They do
not realize that it is “the
Father’s good pleasure to give them
the kingdom”; not realizing it,
they try to beat the desire down with
semi-starvation, or starvation
altogether, on the principle that
goodness and gold are never found in the
same company. Everywhere you hear it,
until it has become common belief that a
rich man must be a dishonest
man,--dishonest somewhere, somehow,--or
he would not be rich. People tell you
that a man cannot acquire a certain sum
of money without being dishonest, without
doing dishonest things. That may be true
in some cases, but not in all.
The thing we
must learn through the study of
Christianity in its scientific sense, is
that poverty is no more the creation of
God than is disease, and that God does
not wish his children to be poor any more
than he wishes them to be [310] sinful or
sickly, and that it is man’s divine
right to be comfortable, to be well fed,
to be well clothed, to be free. And when
he knows the Truth concerning his divine
heritage, he will be free. And when worry
and anxiety give place to trust and
confidence in the Almighty, when man
realizes that God is indeed his Banker,
even as He is his Life, then will man
come to the mount of tranquility of
thought and clearness of mind and
perspicacity, and these are the essential
necessities of all successful enterprise.
But no man can succeed whose mind is
hampered by fear and anxiety, for these
limit his vision. He cannot see his
opportunities. The man who is afraid
“shall not see when good
cometh,” says the Bible. The man
who is not afraid “does not see
evil even when it approacheth,”
says the Bible. He has not the eye for
it. He has no belief in it. He has no
thought of lack, no belief in
insufficiency and poverty, and
consequently having no belief in it, or
fear of it, it can never touch him.
We must go
out in the direction of that which we
desire, and going on in the direction of
it, we shall find it coming to meet us.
Again it is the story of the prodigal son
and the father. As man turns in the
direction of God the Banker, God the
Banker is there to meet him and his every
demand.
How often
have we demanded of God that He meet our
daily requirements? Very rarely. How
often have we turned to other sources, to
other channels, to visible things, and
often with the [311] thought that if our
substance did not come through these, it
would not come at all, for there was no
other place for it to come from? How
often men have said, “Every avenue
and every channel is closed!” When
men say that, they forget that the
resources of the Holy Spirit are
inexhaustible, eternal, and infinite in
number. When men limit the channels of
their supply, or the avenues for their
advancement to their field of vision, or
to a particular line of business, they
forget that God has infinite resources
wherewith to bless and enrich them. And
it is God who blesses and enriches
us,--though some men think they acquire
their fortunes through their own
ingenuity. They deceive themselves. There
is only one source through which true
riches ever come, and that is the Great
Source of all Substance, God.
Riches come
to the man who exercises his mind, his
thought force, through concentration on
the plane of the subjective, dwelling
particularly upon the thing desired, upon
success, upon prosperity, and never
allowing his mind to dwell upon lack or
poverty. If it knocks at his door, he
says to it, “Get thee behind me,
Satan.”
How many of
us do this when the suggestion of
limitation or poverty knocks at the
door,--how many of us say, “Get
thee behind me”? Not many! We cry
out and become at once trembly and shaky.
Do things look as if they were going to
turn wrong? Immediately the man’s
heart faints within him. How many take
refuge [312] in the thought: “The
Lord is my shepherd, I shall not
want,” the Lord is my Banker? How
many take refuge in the Truth? How many
are able in trouble to take refuge in the
Divine Truth, remaining cheerful and
realizing that God is indeed their
Banker, and that “No good thing
will He withhold from them that walk
uprightly”?
At first,
perhaps, this sounds somewhat foolish
because we have not been taught in the
past to rely upon the Infinite. We have
been taught that when our material
streams are dry, it is useless to look
elsewhere. If we have taken refuge in
prayer, it has nearly always been a form
of petition, a begging of God that He
might in His wonderful mercy lift us up
out of our trouble.
How rarely
have we said: “Thou art my Banker
and Thou knowest my needs. Thy substance
is greater than all my needs. Thine
abundance is greater than every demand I
can make upon it. Thy resources are
unlimited. Thy ways are innumerable and
infinite. There is none like Thee! If a
few channels are closed on that side,
there are others over here, and back of
me and in front of me, that are open. I
shall claim my divine right. I shall
claim substance as my own.”
Some may say
that this new religion is deifying
prosperity. Well, let us admit it is a
new religion that is deifying prosperity.
Is that not just a trifle better than the
old religion in which men deified
poverty?
But we are
not deifying prosperity. We are claiming
it as the divine right of every child of
[313] God. And once this fact filters
itself into the mind of man he becomes
strong in the degree he understands its
meaning. Any thoughts that make for
failure gradually lose their hold upon
him,--anger, fear, ignorance,--these give
place to spiritual enlightenment. Knowing
the truth, we become free, free from
anything that makes for poverty. Slowly
but surely we rise above the miasma of
this blighting influence upon human
life.
Perhaps we
have thought that society has conspired
against us. Perhaps some of us have felt
that it was a wise act on the part of God
that we did not have prosperity and
riches, because if we had them we might
have become renegades. Well, that may be
so, but many become renegade without
riches as the incentive. More men have
become renegades without riches than with
it. That a few rich men have become
vicious is true. But we must not be
limited in our investigation of things.
Look where you will and what do you find?
You find this wretched thing,--poverty!
Truly there can be no more room for it in
heaven than for disease. I can no more
conceive of a poor man having a
comfortable place in the kingdom of God
than I can conceive it of a sick man or a
sinful man; because, if a man were
struggling with poverty or disease, and
were in the kingdom of heaven, it would
not be the kingdom of heaven to him.
There is no room for poverty in the
kingdom of God any more than there is for
disease.
[314]
Poverty is a shadow, that is pretending
to be something, a passing ghost, that
has derived most of its power from our
belief in it. Who is there who has
not felt its blighting influence? Whether
or not he has actually felt it himself,
he has had those close to him who have
felt it. Who is there who has not felt
that old age will bring with it the pangs
of poverty? This is a blighting thought.
It is poverty that we must array
ourselves against, because it is so
provocative of discord, disease and
dissension. Who has not lived in a family
and felt the weight of its
limitations?
In the past
we rather argued in favor of it, and said
that mastering it developed character;
through the clash with poverty genius was
born. It is true that men have struggled
up through wretched poverty and made
good; but all the presidents of the
United States were not born in log
cabins. Do not let us forget that. We
emphasize one or two who have succeeded,
forgetting that the greater number of the
successful were neither born nor raised
in squalid surroundings. We have just as
good and successful men who have come up
out of a beautiful harmonious prosperity.
So again we say that poverty has nothing
to recommend it except the things it may
develop in some characters. A man may
develop a beautiful character in a
harmonious, refined atmosphere, though
there are those who may disagree with me.
It is said that the muscles of the most
feeble become strong in an atmosphere of
prosperity. I am sure there are those who
[315] would like a chance to try and see
if they could not grow strong in an
atmosphere where there was less strife
and struggle. I know there are many
things you could do, not only for
yourselves and for those you love, but
for the outsider, if you had more
substance, and could do it legitimately
and in a Christlike way.
You
frequently wish that you had more than
you have, that you might be of more
service in the world. What are those
wishes, those desires, if they are not
the instinctive longing for those things
you could use for yourselves and others?
When you become rich and prosperous
through Truth, you will not have any more
than God intended you to have.
“Behold, all that I have is
thine”; and Jesus was not talking
foolishness when he said, “It is
your Father’s good pleasure to give
you the kingdom.” “It is the
Father’s good pleasure” that
we may have life and health and strength
and happiness and opulence.
The new
religion says: “Claim it. Not
arrogantly, but as your divine right as
the child of God. It is your right to be
as free from poverty as from anything
else that is distressing. Go out into the
world, realizing that it is your right to
live, and to live well and comfortably.
This does not mean to live foolishly. It
means to live as God intended you should.
It is your right; claim it.”
This is a
new thought to some of us. When we are
told that we have a right to claim
prosperity, it seems too good to be true,
because race [316] belief has told us
that all men cannot be prosperous, that
there must always be a few who are rich
and an extraordinarily great number who
are poor.
This race
belief is the thought we must overcome,
this race belief in, and this race belief
of, poverty. Cultivate the mind, develop
the intellect, sharpen the wits, and all
with one thought,--that of overcoming
this universal enemy. And when it is
overcome, you will find many of the
diseases that the human body seems to be
heir to will disappear with it. I wish
that I might enumerate some of the
diseases that I know are directly
traceable to poverty: not only insomnia,
the inability to sleep nights; or
dyspepsia, the inability to digest your
food; but some of the worst
diseases--diseases that are malignant,
that are contagious to the touch, and the
diseases that result from weakened
condition--are directly traceable to it.
To what? To worry. Over what? Poverty.
Then if you go back you will find that
the mother of most of the diseases is
this very thing we are combating, and
combating religiously, not because we
wish to have great prosperity and riches
in order to live like fools, but in order
to live like angels, blessing and
benefiting others who do not realize the
Truth as we do, lifting them up gradually
to a comprehension of their own
divinity.
It is not
the desire of students in Divine Science
to be prosperous in order to accumulate
riches. Sit down and quietly consider how
much [317] more you could accomplish with
more money, how vastly much more money
you could expend in doing good.
It is not
ignoble, it is not unchristian, it is not
irreligious to demonstrate money, as some
people in our Thought style it,--if we
are going to do it in this way;--if we
are going to build up a movement, if we
are going to labor to start an
educational society whereby humanity will
be blessed and benefited, if we are going
into the homes of the poor and for a time
dispense our money in so-called charity,
so as to lift them above poverty and the
necessity for charity.
Everyone who
reads this would be happier if he had
more means with which to do good. The
resurrection of Jesus means vastly more
than we shall find in many of the
interpretations which have been placed
upon it. The Christian who has not been
resurrected above lack is still in the
abysmal depths where there is no peace,
no power, no freedom, no liberty. Let him
be resurrected ever so high above his
passions, if he has not been resurrected
above his poverties he is still unhappy
because the thought of limitation
oppresses him.
We are not
making prosperity a god, we are making it
a divine necessity. And when you think it
over you will see it is your divine
right; it is the divine right of every
man, woman, and child in the world, not
only to breathe all the air and take all
the rest, comfort and relaxation he
needs, but also to have all the clothes
and the [318] food he requires. We give
him all the air he wants, because we
cannot keep it from him; but we do not
give him the right to the other things,
and we do not take the right ourselves to
manifest all the other things.
Demonstrating prosperity is not a sin. We
should say every day, “The Lord is
my Shepherd, I shall not want.” And
you can substitute the word Banker
for Shepherd. “The Lord is
my Banker, I shall not want.” Are
you distressed in your business lives?
Hold this thought. Are you suffering from
the suggestion of limitation? Has someone
defrauded you? Take this suggestion: The
Lord is my Banker, I shall not want. Hold
it. And in ways you cannot think of
today, through channels you never dreamed
of, it shall come to you because it is
the law: you shall have all you need.
Let no
thought of lack or limitation knock at
the door of your mind and find
admittance. Put a sentinel at the door,
and challenge every thought that comes.
If it is the thought of lack, reject it
instantly because it is not of God.
Reject the thought of poverty just as
quickly as you would the thought of
theft. There should be no more room in
your mind for one than the other. A man
who refuses to admit a thought of theft
to enter his consciousness, will take a
thought of poverty into his mind and not
raise a doubt about it. He does not
realize that he is unrighteous because he
is admitting an unrighteous thought. He
has admitted the idea of poverty into his
consciousness, [319] and later on he
marvels that he finds it manifesting in
his bodily affairs. It would be a miracle
if it did not.
Men become
prosperous because of their prosperous
thoughts even when they are not
righteous. A man remains poor even when
he is pious because his is the poverty
thought. Challenge the thought of poverty
every time it comes to your door. You do
not have to admit it into your mental
household any more than you have to admit
a tramp of the road into your material
household. You will find that it will
cause you as much trouble, and more, than
the tramp, because the poverty thought
clings like a burr. Avoid it with all the
strength of your character and purity of
your soul because it does not proceed or
emanate from God, who is the Giver of all
good, the Source of all blessings, the
infinite inexhaustible Source of all
supply, in whom there is no lack;
“in whom all fullness lies,”
says the Bible. There is no limitation or
lack in the inexhaustible Source of all
Good. If you cannot find it in God, you
cannot find it anywhere.
If any
suggestion of lack comes to you, be
instant in prayer. Do not allow the
thought of poverty to put its foot over
the threshold. Meet it with this positive
affirmation: “The Lord is my
Shepherd, I shall not want”;--the
Lord is my Banker, I lack nothing. I am
living in the inexhaustible abundance of
the Holy Spirit, I am not afraid. Depend
upon it, if you do this, you will find
yourselves benefited mentally,
physically, [320] financially; it will be
the beginning of an excellent habit, a
habit which will make for the building up
of legitimate, honorable prosperity and
the usefulness which grows out of
legitimate, honorable prosperity.
Let this
thought remain with you:--The Lord is my
Banker, I shall not want.
A righteous
man thinketh that which is righteous, and
whilst he does so, and walketh uprightly,
he shall have the Lord in heaven
favorable unto him in all his ways.
“My
God is able to make all grace abound unto
you, that ye, always having all
sufficiency in all things, may abound to
every good work.
“My
God shall supply all your needs according
to his riches in glory by Christ
Jesus.”
Next: In
Summary
* * * * *
The Astor Lectures
Table of
Contents
(Formerly at
Northwoods Divine Science Resource
Center)
